Virgin mother or bastard child?

29 Pages·2009·0.16 MB·English

by  A Goosen

Virgin mother or bastard child?

1
John Dominic Crossan
Emeritus Professor, DePaul University
Chigaco (USA)

Abstract
Virginal conception presumes divine intervention, but divine inter-
vention does not necessarily presume virginal conception. In the case
of Mary, two phenomena, both unusual in Jewish tradition, are found,
namely divine and virginal conception. This article argues that the
virginity claim by Christian Jews preceded and generated the adultery
accusation by non-Christian Jews. It does so by stating three points.
Firstly, that the earliest dated text containing the accusation of Jesus’
bastardy is dependent on the redactional text of Matthew. Secondly,
that the general structure of Matthew 1-2 and especially its dyad of
Divorce and Remarriage is dependent on the popular traditions about
Moses’ conception and birth. Thirdly, that the pre-Matthean tradition of
divine and virginal conception is rather a reaction against Roman
tradition than coming from Jewish tradition. However, this argument
does not take Jesus out of Jewish tradition but, places the Judaism of
Jesus’ time firmly within the Roman Empire. It is a Judaism which
opposed Rome’s ideological ascendancy and theological eschatology.
This article will also be published in A Feminist Companion to
(Mariology) or (the Jesus Movement), edited by Amy-Jill Levine,
Sheffield: Sheffield Academic Press.

1. INTRODUCTION
As prologue to my subject, I mention and emphasize that “virginal conception”
and “immaculate conception” should be neither confused nor conflated in
speaking of Jesus and Mary. Virginal conception refers to the more general
Christian belief that Jesus was conceived by divine power, without any human

1 Prof Dr John Dominic Crossan visited the University of Pretoria as guest professor of the
Department of New Testament Studies in April 2002. This article is the product of collaboration
between Prof Crossan and Prof Dr Andries van Aarde from the Faculty of Theology at the
University of Pretoria.
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intercourse or intermediary. Immaculate conception refers to the more specific
Roman Catholic belief that only those two individuals were conceived without the
stain (macula in Latin) of original sin which is, apart from those two exceptions,
the common lot of all others descended from Eve and Adam. In that double
belief, then, Jesus was conceived both immaculately and virginally, Mary was
conceived immaculately but not virginally. The fact that virginal and immaculate
conceptions are all too often equated and the later used when the former is
intended, has one very serious consequence. Immaculate (“sine macula” in Latin)
means unstained or untainted but by original sin and not by human intercourse.
When they are equated so that “immaculate” is said when “virginal” is meant, the
inference is that the macula/stain of human sexuality has been avoided which
presumes, of course, that human sexual relations are normally a stained or
tainted proceeding. In itself, however, and apart from individual projections,
virginal conception has no such presumption. It simply asserts, forcibly and fully,
the power of divine intervention in a child’s conception to a virginal mother.
Virginal reception could be no more or less than a way of emphasizing that divine
intervention.

2. THE RECIPROCITY OF ANCIENT INVECTIVE
In any polemical discussion, one can try to debate ideas and/or seek to destroy
persons. That latter operation involves, for example, attacking origins, denigrating
reputations, impugning motivations, or negating competencies, and it can be
done by calling names and/or creating anecdotes, by invidious name-calling or
insidious story-mongering. And, in both ancient and modern polemics, those
devices work best when they have some basis in reality. Vituperation or invective
are normal terms for those polemical maneuvers.
I am indebted here to the expertise of Luke Timothy Johnson but I refer to
his study of ancient invective (vituperatio) (Johnson 1989:419-441) rather than to
his practice of its contemporary equivalent (Johnson 1996). His detailed
documentation shows clearly how character-assassination was normal between
competing individuals and groups in the ancient world. Rhetoricians did it to
philosophers and philosophers to rhetoricians; Alexandrians did it to Jews and
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Philo did it to Alexandrians; Apion did it to Jews and Josephus did it to Apion and
to all other Jews he disliked. It is, in other words, always a case of vice versa. If,
then, Johnson’s title speaks of “the New Testament’s anti-Jewish slander” there
must also have been, according to his general argument, some Jewish anti-New
Testament slander. But, of course, the mutuality and reciprocity of non-Christian
vs Christian Judaism or, later, of Christianity vs Judaism became much worse
that name-calling and story-mongering after Constantine. Still, it may be no more
historically factual that Mary was an adulteress and Jesus a bastard than that the
Pharisees were blind hypocrites and the Jews satanic descendants.
In Johnson’s (1989) article the emphasis was on Christian slander against
Jewish individuals or groups. That is utterly appropriate not only in terms of the
written volume of such slander still extant in Christian texts, minds, and
theologies but also from the fact that, eventually, it was Christianity and not
Judaism which took hold of Constantine’s sword. Thereafter, libel and slander
could move from word to deed and from slander to slaughter. But still, and
especially when Christian Jewish groups were by far the weaker part of that
juxtaposition, the reciprocity or mutuality of invective must be emphasized. In
other words, name-calling and story-mongering moved on a two-way street. And,
in this article, I reverse Johnson’s “anti-Jewish slander” by Christians to speak of
“anti-Christian slander” by Jews or, better and more accurately, I will be
specifically concerned in this present article with slander against Christian Jews
by non-Christian Jews, that is, with those who countered claims of Mary’s
virginity with the obvious rebuttal of Jesus’ bastardy.2

2 I argued in The birth of Christianity (Crossan 1998:337-342), that a failure to discern the
reciprocity of ancient invective marred E P Sanders’ reconstruction of Jesus in both Jesus and
Judaism (Sanders 1985) and The historical figure of Jesus (Sanders 1993). He is absolutely
correct that the idea of Jesus consorting with repentant sinners because his contemporary
Judaism would not accept them in the name of God is profoundly wrong about Judaism (on tax-
collectors and sinners, see Sanders 1985:177-178; 1993:227, 236, 239; on repentance, see
Sanders 1985:202-203, 272-73). But his own idea of Jesus consorting with unrepentant sinners
because he himself would accept them in the name of God is just as profoundly wrong about
Jesus (see Sanders 1985:108-117, 174-211, 271, 293, 322-323; 1993:230, 235-36). It was not
job-description but character-assassination to call the Pharisees hypocrites and whitened
sepulchers. It was not job-description but character-assassination to call Jesus glutton and
drunkard or his companions tax-collectors and sinners. I cite Sanders in order to emphasize that
we must avoid libel or slander in both directions, not only from Christian Jews against non-
Christian Jews (of which we have so much extant) but also from non-Christian Jews against
Christian Jews (of which we have so little extant). It is under the latter rubric that I discuss the
present topic of Mary’s virginity or Jesus’ bastardy.
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3. FROM JESUS’ BASTARDY TO MARY’S VIRGINITY?
Two books hover around my present discussion and are always there even if not
always mentioned. The first, by Jane Schaberg ([1987] 1990), is a detailed
exegetical analysis of the infancy stories in Matthew 1-2 and Luke 1-2 as well as
historical commentary on their pre-gospel roots and post-gospel effects.
Schaberg argues for “Jesus’ illegitimate conception, a tradition that is most likely
historical. It was minimally theologized in the earliest period, regarded as a
begetting through the Holy Spirit. Subsequently, in the gospels of Matthew and
Luke, the focus of the tradition was altered by their two distinctive theological and
Christological interpretations” so that “the doctrine of the virginal conception is a
distortion and a mask” for the fact of that illegitimacy (Schaberg 1990:195, 197).
In other words, and in my summary, the fact of Jesus’ historical bastardy
preceded and generated the claim of Mary’s theological virginity.
The second book, by Bruce Chilton (2000), is an interpretive and
psychological dramatization of Jesus’ life as told in the gospels. The first chapter
calls Jesus “A Mamzer from Nazareth.” The Hebrew of Dt 23:3a says that no
 (mamzer) shall be admitted to the assembly of the Lord,” the Greek (LXX)
translates that mamzer as e0k pornh/ (from a prostitute)” and the English (NRSV)
translates it as “those born of an illicit union” (it is Dt 23:2a in NRSV). On the one
hand, nobody knows for certain what that mamzer originally meant. On the other,
whether it originally meant and/or was later interpreted as a child of illegitimate
parentage, that illegitimacy was much more than mere bastardy. “Jesus was not
illegitimate in the modern sense of the word (i e, a child born out of wedlock). The
term mamzer refers specifically to a child born of prohibited sexual union, such
as incest (see Mishnah Yebamot 4:13). The fundamental issue was not sex
before marriage (which was broadly tolerated) but sex with the wrong person”
(Chilton 2000:13-15)3 The English bastard emphasizes a child born outside
proper intercourse, a child of parents who were not yet or ever afterwards
married. The Hebrew mamzer emphasizes a child born inside improper

3 The Mishnah at Yebamoth 4:13 asks “Who is accounted a mamzer?” and an adulterous child
from Jerusalem is mentioned among the rabbinical responses, because it was: “[a transgression
of the law of] your neighbor’s wife” (Danby, The Mishnah, p 225).
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intercourse, a child born of parents who could never under any circumstances be
married. The mamzer is a child born within forbidden degrees of sexual
relationship, be they incestuous, adulterous, or otherwise legally prohibited. The
question is not so much whether its parents were legally married or not but
whether they could be legally married or not. That is why the decree continues in
Deut 23:3b/2b that, “even to the tenth generation, none of their descendants shall
be admitted to the assembly of the Lord.” Since, for Chilton (2000:20), Jesus was
mamzer and not just bastard, “from the beginning of his life Jesus negotiated the
treacherous terrain between belonging to the people of God and ostracism in his
own community.4 For Chilton, furthermore, much of Jesus’ life was derived from
and explained by that marginalized status. Once again, be Jesus bastard with
Schaberg or mamzer with Chilton, the fact of his adulterous conception preceded
and generated the claim of Mary’s virginal conception.5

4. FROM MARY’S VIRGINITY TO JESUS’ BASTARDY?
My attempt in this article is to reverse that direction of influence and argue that
the virginity claim preceded and generated the adultery accusation. The
argument will have three points. First, that the earliest dated text containing the

4 Chilton’s argument is that Mary (in Galilean Nazareth) and Joseph (in Galilean Bethlehem) lived
in separate villages, therefore they did not have intercourse between betrothal and marriage, and
therefore adultery would have been publicly presumed. He cites the Mishnah at Ketuboth 1:8-9
on whether or not the woman’s explanation should be believed in such a situation and concludes
that, “unless she could bring witnesses to show that she had been in the company of a licit father,
it was assumed she had been made pregnant by a mamzer or another prohibited person, so her
child was a mamzer” (Chilton 2000:13; but, actually, the responses there are an unresolved
debate of positive vs negative). Apart from problems about what was actual law and practice in
early first-century Galilean villages, and apart from common sense in a rather delicate area of
claim and counter-claim, there is also this other text, not cited by Chilton, from the Mishnah at
Kiddushin 4:8, “If a man says, ‘This son is a bastard’, he may not be believed. Even if they both
said of the unborn child in her womb, ‘It is a bastard’, they may not be believed. R Judah says:
They may be believed” (Danby, p 328; once again, an unresolved two-sided debate). Finally, it
might be useful to cite the Mishnah at. Horayoth 3:8 as well: “if a mamzer is learned in the Law
and a High Priest is ignorant of the Law, the mamzer that is learned in the Law precedes the High
Priest that is ignorant of the Law” (Danby, p 466).

5 See R Joseph Hoffman (1987), Celsus: On the True Doctrine. Celsus is, factually or fictionally,
using a Jewish source. See the much fuller discuss of such polemical traditions in Schaberg
(1990:165-178). She concludes: “It appears, therefore, that the tradition of Jesus’ illegitimacy in
Jewish literature did not simply originate as a reaction to (and distortion of) a Christian claim that
Jesus was conceived without a human father” (Schaberg 1990:178). It is my present thesis that it
did originate precisely in that way.
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accusation of Jesus’ bastardy is dependent on the redactional text of Matthew.
Second, that the general structure of Matthew 1-2 and especially its dyad of
Divorce and Remarriage is dependent on the popular traditions about Moses’
conception and birth. Third, that the pre-Matthean tradition of divine and virginal
conception is more against Roman tradition than from Jewish tradition.

4.1 Celsus and Matthew
Actually, however, the first person to imagine adulterous conception was not a
non-Christian opponent and the first person to record that accusation was not an
anti-Christian polemicist. The first to imagine it was Joseph and the first to record
it was Matthew 1:18-19: “Now the birth of Jesus the Messiah took place in this
way. When his mother Mary had been engaged to Joseph, but before they lived
together, she was found to be with child from the Holy Spirit. Her husband
Joseph, being a righteous man and unwilling to expose her to public disgrace,
planned to dismiss her quietly.”
Why on earth did Matthew record it that way? Even within the constraints
of an infancy narrative and a virginal conception, Joseph’s thoughts and/or
Matthew’s comments about Mary’s adultery were not at all inevitable.
First, in contrast, notice how Luke just lets the reader presume that, after
the annunciation, Mary informed Joseph of their destiny, and all went well. That is
what explicitly happened between Eluma and Manoah when the angel informed
her that her sterility would end and she would bear a son named Samson. “She
came into the house to her husband and said to him ... the angel of the Lord
came to me and revealed to me, saying, ‘Eluma you are sterile but you will
conceive and bear a son”’ (Pseudo-Philo, Liber Antiquitatum Biblicarum 42:4; see
Judges 13:3-6).
Second, even if Matthew wanted to tell the story from Joseph’s
perspective, unlike from Mary’s perspective as in Luke, he could easily have had
that angel interrupt Joseph’s dreams a month or so earlier and inform him of
Mary’s divinely virginal pregnancy before he found out by himself that something
unusual had happened.
Third, if Matthew wanted to maintain male ascendancy, he could thereafter
have Joseph inform Mary of her destiny, as Amram did Jochebed in Josephus’
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version of Moses’conception: “These things revealed to him in a vision, Amram
on awaking disclosed to Jochabel(e), his wife” (Jewish Antiquities 2.217). Why
ever bring up the thought of adultery and the possibility of divorce? Even
Matthew himself seems quite aware of and defensive about the dangers of his
narrative. That, at least, is one very plausible explanation of those four women in
Jesus’ genealogy who stand out so emphatically among men generating men.6
My answer will be that Matthew was creating Jesus’ infancy story on the
model of Moses’ birth narrative but not just as told in Exodus 1-2, rather as
already filled out extensively in popular tradition by midrashim and/or targumim
before and after his own first-century context. That thesis will be the argument of
the next section.

4.2 Moses and Midrash
In the ancient world, an infancy-story was often a life’s overture and, where little
was known about a protagonist’s conception and birth, they could be invented on
that principle. In Matthew 5-7 Jesus would appear as a new Moses giving a new
Torah from a new Mount Sinai. What, then, could be more appropriate than to
create an infancy story for Jesus modeled on that of Moses? And, also in that
ancient world, where the old was good and the new suspect, new meant the old
renewed and not replaced.
First, when one reads the biblical story of Moses’ conception and birth in
Exodus 1-2 certain questions come to mind. Why is it that Moses just happened
to be born at a time of general pogrom against the children of Israel (in three
steps: see Exodus 1:13, 15, 22)? Is that not too accidental or too non-
providential? Why did his parents-to-be, and all other such Israelite parents, not
do something to defeat the decree of Pharaoh? Why not cease intercourse,
choose separation, or attempt divorce? Popular expansions in targumim or
midrashim answered those questions by inventing details to answer both those

6 Tamar, Rahab, Ruth, and Bathsheba are mentioned in Matthew 1:3-6. “It is the combination of
the scandalous or irregular union and of divine intervention through the woman that explains best
Matthew’s choice in the genealogy” but “we should not rule out a subordinate motif stemming
from …. Matthew’s interest that the four OT women were also Gentiles or associated with
Gentiles,” according to Raymond E Brown (1993:74).
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problematic questions. The full story then became a three-act drama involving
what I term The King’s Decree, then The Father’s Decision, and finally The
Child’s Escape. That final act needed little improvement: the basket, the
bullrushes, and Pharaoh’s daughter were hard to better.
Second, I first worked on those popular versions over forty years ago but
then and now I am extremely indebted to the work of Renée Bloch.7 She
explored the haggadic midrashim about the birth of Moses, focused on the first of
those two literary topics which I noted above (The King’s Decree), and did not
continue into the second one (The Father’s Decision).8 My own work on both
those topics is totally dependent on her original contribution.9 Bloch made these
four very persuasive suggestions. First, haggadic midrashim are more stable
than halakhic ones.10 Second, even very late redactions may contain very

7 I used Bloch’s ([1954:210-285] 1955a:93-167; [1955b:194-227] 1978:51-75) writings in 1960-61
in a thesis-paper for Francis McCool, S J, at the Pontifical Biblical Institute in Rome and I then
had available copies of all her original sources. That allowed me to study not only The King’s
Decree tradition (which she had already done so fully) but also the accompanying tradition of The
Father’s Decision (which she had not considered but for which she had, of course, cited all the
sources). Next, that paper was given as a lecture at St Joseph’s Oratory, Montreal, in May of
1965, and then published as the “Structure and theology of Matthew 1.18-2.23 in Cahiers de
Joséphologie 16 (1968), 119-135, Finally, I revised it as “From Moses to Jesus: Parallel themes,”
published in Bible Review 2(2) 1986, 18-27. That longevity does not prove me correct, simply
persistent. Also, in the early 1960s, I was far more ready than later to speak of Matthew knowing
“history, older traditions of what had actually happened at Jesus’ birth” (Crossan 1968:133).
Some of that was possibly ecclesiastical prudence but mostly it was professional ignorance.

8 Her inventory included, of course, the earlier texts from Josephus and Pseudo-Philo but also a
millennium-span of later texts, the Targum Pseudo-Jonathan [her Targum of Jerusalem], the
Dibre ha-Yamin shel Moshe or Chronicle of Moses, the Sefer ha-Yashar, the Yalqut Shim’oni and
the Sefer ha-Zikhronot. For Bloch, the tradition is not “the product of scholars and schools”but a
popular product ... from the preaching done in the synagogue every Sabbath and festival day,
after the reading of the Torah, on the section of Scripture which had just been read” (Bloch
1978:60). In this article I have deliberately chosen both the first-century texts and the first and last
of her five examples.

9 Rabbinic tradition recognizes two versions of the proclamation of Moses’ birth: (1) Pharaoh’s
dream and the magicians’ prediction and (2) Miriam’s prophecy. The example we provide here to
illustrate the proposed method is based only on the first, Paharoh’s dream and the magiciam’s
prediction” (Bloch 1978:61). For my present purpose of comparing Matthew with those popular
traditions, I rephrase her twin titles, Pharaoh’s Dream and Miriam’s Prophecy, as The King’s
Decree and The Father’s Decision.

10 [T]he aggadah, essentially homiletic in nature, represents an intrinsically religious meditation
on immutable sacred texts; it is much less subject to fluctuation, to adaptation to ever-changing
circumstances, than is the halakah, whose nature is essentially practical. Thus the aggadah has a
much more stable nature, one more apt to conserve extremely ancient traditions” (Bloch
1978:54).
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ancient traditions.11 Third, the earliest dated documents which contain those
traditions, for example, first century texts such as Josephus or Pseudo-Philo,
indicate a relatively firm terminus a quo for their existence.12 Fourth, Matthew 1-2
is another first-century text that already knew those Mosaic birth-traditions.13
Third, each of those new post-biblical acts had four basic scenes. The
Kings’ Decree involved Dream, Fear, Message, and Plot. Those three initial
scenes gave new background to the final Plot scene which came from Exodus
1:22 (the murder of the infant males). The Father’s Decision had Divorce,
Prophecy, Remarriage scenes as new background for the final Birth scene which
came from Exodus 2:1-2 (the birth of Moses). Those italicized terms will be used
as formal elements for the rest of this article.
Fourth, for those two new acts I look at four deliberately chosen texts. The
first two are from the first century, from its start and from its end. The second two
are from much, much later, from half and then a full millennium later. That
juxtaposition is quite deliberate since my proposal is that the structural matrix or
topical sequence of those twin acts (but not, of course, the minor details) was
there even before the turn of the era. That argument depends primarily on the
first and most important of the four texts and I begin with it.

11 It is possible, however, that certain of these documents may be of late redaction and
nevertheless contain traditions which date back to a very ancient period. In any case, so long as
these questions are not resolved, this entire literature remains misleading and unusable” (Bloch
1978:55).

12 S]ince the present forms of the rabbinic writings through which we know the aggadic traditons
are of later redaction, from where could these ancient authors [Josephus and Pseudo-Philo] have
drawn the aggadic traditions they used in their work? (For no one would imagine that these
traditions might depend on Josephus or Pseudo-Philo.) It is historically impossible to resort to the
hypothesis of a purely oral tradition. It remains, therefore, to postulate one or several common,
written aggadic sources anterior to both Josephus and Pseudo-Philo” (Bloch 1978:58).

13 Matthew in particular, the most “rabbinic” of the evangelists, in the account concerning the
birth of Jesus contained in his Chapter II), obviously presupposed the aggadic tradition of Moses’
birth. Jesus, acknowledged as Messiah, was considered a second Moses, and it was natural for
the evangelist constantly to refer to the traditions concerning Moses’ birth in order to formulate
those relating to the birth of Jesus. ”From her chosen case-study of The King’s Decree, she then
cites: “the parallelism of the two figures and their role as saviors; parallelism of the predictions of
their birth, attributed in each case to official scribes; parallelism of the two tyrants, Pharaoh and
Herod; parallelism of the massacre ordered by each to kill the future savior and thereby to
prevent the realization of the prediction” (Bloch 1978:67).
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4.2.1 Pseudo-Philo’s Liber Antiquitatum Biblicarum [LAB]
This text is crucial for my argument but its earliest extant manuscripts are Latin
ones that date to the 11th century from Germany or Austria.14 But its original
language was Hebrew (not Aramaic) and thence it was translated into Greek and
thence into Latin.15 And, judging from the biblical text used in this expansion-
commentary, it came from Palestine.16 Finally, it comes, most likely, from “a date
around the time of Jesus” and “seems to reflect the milieu of the Palestinian
synagogues at the turn of the common era” (Harrington 1985:299, 300).17
Whether one thinks of “synagogues,” in that time and place, as buildings or, more
likely, as gatherings, such popular narratives would be how ordinary people in the
Jewish homeland heard and remembered their ancestral traditions. In summary,
then, this expansive commentary on certain biblical stories was for popular rather
than scholarly consumption, from a Palestinian rather than a Diaspora situation,
and with an original date from the start rather than the end of the first common-
era century. It represents “one of the most significant links between early haggadah
and rabbinic Midrash” (Louis G Feldman, “Prolegomenon,” p IX).18

14 There is an older English translation, based on the 1527 Latin editio princeps and some other
manuscripts by M[ontague] R[hodes] James ([1917] 1971. One modern critical edition, with no
translation, based primarily on the 11th century Ms Admont 359, is by Guido Kisch (1949).
Another one, with French translation, based primarily but not exclusively on the 11th century Ms
Fulda-Cassel Theol. 4o,3 and the 12th century Ms Phillipps 461, is by Daniel J Harrington,
Jacques Cazeaux, Charles Perrot, & Pierre-Maurice Bogaert (1976). The English translation I use
here, based on that latter critical text, is by Daniel J Harrington (1985:297-377).

15 The “Latin form of LAB is not an original composition but rather is a translation from a Greek
text which, in its turn, is based upon a Hebrew [not an Aramaic] original” (see Harrington
1970:504).

16 The biblical text used in LAB “is neither Babylonian (=MT) nor Egyptian (=LXX); rather it is
Palestinian” (see Harrington 1971:16).

17 Again: “The original date of composition is controverted. A date around the turn of the era is
likely for the following reasons: the silence about the destruction of the Temple, the assumption
that the Temple cult was still going on, and the use of an Old Testament text that seems to have
been suppressed after AD 100” (see Harrington 1989:317). Pierre-Maurice Bogaert (1976.2:74)
proposes a date not after but before 70 CE as “most probable.” But, while he admits that nothing
would “clearly” exclude a date as far back as Pompey in the first century BCE, LAB’s stylistic and
ideological links with immediately post-70 CE works precludes dating LAB that early without
“decisive reason” (see Bogaert (1976.2:74).

18 Feldman’s description was repeated in his article on "Josephus' Jewish Antiquities and
Pseudo-Philo's Biblical Antiquities" (see Feldman 1989:59). Charles Perrot (1976.2:31) locates
LAB within “popular Judaism in the widest sense” rather than in any sectarian, apocalyptic,
gnostic or esoteric environment. It represents Pharisaic instruction on “the ideas and themes
most widely disseminated (vulgarisés) in the Judaismn of the first century of our era.”
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